BHAGAVAT GITA BHASYAM PART I

By N. Avinashilingam

Published by :
Arsha Avinash Foundation
104 Third Street, Tatabad, Coimbatore 641012
Phone: 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in

SUMMARY OF GITA BHASYAM

- N. Avinashilingam
Bhasyam is a commentary in prose form, where the meaning of a sutra is
explained. By extension, similar commentary on Bhagavad Gita and
Upanisads are also called bhasyam. In the bhasyam, first a brief
explanation is given. Later it explains these words and describes further in
detail.
The benefit of this study is that one gets the in depth meaning of the
sutras/ mantras/ slokas. How the meaning is extracted is given in the
bhasyam. The Vedanta teacher will have the tools of pada sastra
(grammar) , vakya sastra (analysis of a sentence) and nyaya sastra (logic)
in analyzing the subject. With this methodology any other text on Vedanta
can be analysed.
Vedanta is not logical as the teaching is not established just by logic, but
Vedanta cannot be dismissed as illogical either.
PRAYER: The dhyana sloka for Gita bhasyam is taken from Brahmanda
Purana. It says Lord Narayana is beyond the cause of the universe and
beyond the effect in the form of gross and subtle universe including this
world with seven continents.
UPODGHATA BHASYAM: Sri Sankaras
introduction bhasyam on
Bhagavad Gita called upodghata bhasyam, on Brahadaranyaka Upanisad
called sambanda bhasyam and on Brahma Sutra called adhyasa bhasyam
are all very popular and profound.
Upodghata bhasyam or introductory analysis of Gita, describes the essence
and back ground of the Sastra. It explains the place, basis, purpose,
speaker, listener, situation and benefit for the listener.
The introductory bhasyam can be seen as containing four parts;
vedaarthasara, gita background explaining the purpose of avatara and the

situation that called for the upadesha, the necessity for writing a
commentary and finally to present the anubandachatustayam.
VEDA ARTHA SARA: Isvara after creating the world, for its sustenance
created
Mariichi and other Prajaapatis , who were the progenitors of
subsequent lineage of householders, and taught them Vedas. They were
taught pravrtti marga so that they can pursue artha and kama in a dharmic
way.
Isvara later created Sanaka and other ascetics. They were taught nivrtti
marga so that they can pursue moksha, withdrawing from activities of
artha and kama.
One sincerely pursuing pravrtti marga will primarily have pleasure and will
also get qualification to pursue nivrtti marga. Varna asrama dharma were
prescribed to achieve the four purusharthas. If human beings follow
dharma as prescribed in the Vedas, all living beings will be cared for.
BACK GROUND OF GITA: When there is a decline in dharma initially,
the Brahmanas and Kshatrias can help restore dharma. But when dharma
falls more, even the Brahmanas and Kshatriyas do not follow dharma. Then
Isvara incarnates for sustenance of the jagat and for re-establishment of
dharma.
PURPOSE OF AVATARA: Isvara assuming the body is called avatara.
Lord Vishnu assumed the avatara of Lord Krishna through Devaki and
Vasudeva. His avatara was for protection of Brahmin-ness of Brahmins.
Keeping maya under control, He appears to be born. He has covering
power (avarana) and projecting power (vikshepa) under his control. His
nature is timelessness (nithya), pure (suddha), consciousness (buddha)
and is free (muktha).
CONTEXT FOR GITA: Lord Krishna taught Arjuna two fold life style of
house holder and sannyasi. Arjuna was immersed in sorrow and delusion.
He asked for the jnana. Considering that dharma received and practiced by
a famous person with noble qualities will attain popularity, the Lord
2

taught him. Veda Vyasa compiled the teaching. The teaching is in the form
of dialogue between Lord as the Teacher and Arjuna as a disciple.
PURPOSE OF BHASYAM: Gita is the essence of all Vedas. Its central
theme is difficult to comprehend. Existing commentaries at that time
contained contradictory ideas. Hence Sri Adi Sankara wrote the brief
commentary to ascertain the import of Gita distinctly.
ANUBANDHA CHATUSTAYAM: The purpose of Gita is to give moksha or
the highest happiness with complete cessation of samsara or the life of
becoming. The purpose is achieved by a life stye committed to self
knowledge. Sannyasa life style is more conducive to pursue moksha.
Sannyasi has already weakened his ego, has more time available and has
undistracted mind. Hence he is in a better position to assimilate Brahman.
During Sri Adi Sankaras time, there was a popular jnana karma
samuchchaya vada that action and knowledge should be combined to gain
moksha. He dismissed this view. He quotes four verses from Anu Gita
(Mahabhrarata Aswamedika parva) where Lord Krishna says:
Nivrti
dharma alone is enough for attainment of Brahman, A wise person not
doing any vedic karma becomes free by his wisdom, One absorbed in
non-dual Brahman becomes free, Characteristic of jnanam is sannyasa.
All these verses confirm that without karma and by jnana alone moksha is
gained.
He also quotes the last verse of Bhagawad Gita teaching where Lord
Krishna says Give up identification with all your activities; surrender your
individuality by understanding of non-dual Brahman; there will be no
sorrow after oneness with Brahman.
Visaya is pravirti lakshana dharma (karma yoga), nivirti lakshana dharma
(jnana yoga) and param Brahma. Adikari is a person having a mind purified
by karma yoga. Sannyasa life style with commitment to self knowledge is
preferable. Sambandha is pradipadya (revealed) and pradipadaka
(revealer) sambandha.
3

ESSENCE OF THE FIRST 57 SLOKAS: Atma is asanga. Due to ignorance

of this, one suffers from sambandha bhranthi. One thinks that I belong to
them and they belong to me. This causes sneha or attachment. Actual or
imaginary separation from them causes sorrow and delusion. Discriminative
knowledge is totally over powered. This will make one do what is
inappropriate or make one not do what is appropriate leading to punya/
papa. This leads to rebirth. There is perpetuation of samsara.
Arjuna although came for fighting a war for protection of dharma, on
seeing his dear and near people on the other side decided not to fight. He
preferred to live on alms. His discriminative knowledge was over powered
by grief and delusion. Arjuna entered the battlefield for protection of
dharma, but when he saw his Gurus and relatives on the opposite camp
,he was overpowered by sorrow and delusion. He realized that the
confusion was born of a deeper problem that he could not solve himself
and sought a permanent solution from Lord Krishna to end that sorrow.
ESSENCE OF THE TEACHING: Sri Adi Sankara, begins his commentary
by presenting the summary of the ideas presented in the verses in
Chapter-1 till the 10th verse of Chapter-2.
The preceding verses till verse 11 of Chapter 2 are meant to demonstrate
the perpetuation of defects like grief and delusion forming the seeds
of samsara. It is caused due to ignorance. Ignorance further causes
delusion characterized by the notion of I belong to them and they
belong to me. This leads to intense attachment causing grief and
delusion. This further leads one to engage in actions that are prohibited
karma or karma to safeguard ones possessions. These actions result
in punya-papa which further cause re-birth, thereby perpetuating
samara. Arjuna seeing his relatives in the opponent camp of the battle
field was overcome with delusion and sorrow and in order to retain their
lives, preferred to live as a mendicant, which was paradharma (Gita 2.4).
Similarly everyone under the spell of grief and delusion abandon
their svadharma and take up prohibited action. Only atma jnana can
4

remove grief and delusion. The Lord desirous of blessing all the people
by teaching atma jnana starts his message by telling Arjuna you grieve
for those who are not to be grieved for" (Gita 2.11).
Bhasyakara presents possible opposing ideas and resolves them in the
form of a objections raised by the Purvapakshi (opponent) and establishing
the right idea in the form of Siddantis answer to the objections.
PURVAPAKSHIS VIEW: Moksha can be gained by combination of
knowledge and actions. The Vedaas seen as pramana with reference to
both karma kanda and jnana kanda indicates that both karma and jnana
have to be pursued to gain moksha. The following verses also support this
view: This righteous battle if you do not fight (Gita 2.33), your choice is
for action alone (Gita 2.47) and therefore do action alone (Gita 4.15).
Even if some karma involves himsa, that which are ordained by the Veda
do not result in papa. Sruti mandates that one shall perform sruti ordained
karma as long as one lives.
SIDDHANTINS VIEW: Moksha can be gained by knowledge alone
without combining with karma (as prescribed by the Sruti and Smruti).
The verses starting with those who should not be grieved for (Gita 2.11)
and ending with even considering your duty (Gita 2.31), the Lord
explains that Samkhya is the nature of the self. Later he says that he will
tell about (karma) yoga (Gita 2.39).
There is impossibility of commitment to knowledge and action by the same
person at the same time as the two lifestyles have their basis in two
different understandings and the candidates are different. A life
committed to jnana is characterized by an understanding that Im not
the doer as Atma is not subject to changes. A life committed to karma
is characterized by pursuit of means that lead to moksha with the
understanding that Im the doer and I am other than the body.

Brahadaranyaka Upanisad 4.4.22 and 1.4.17 also tell that when one is
exclusively interested in atma loka and not interested in son, wealth or
svarga, he becomes a sannyasi.
This idea is further substantiated by citing Arjunas questions which would
otherwise be untenable. Arjuna asks the Lord in Gita 3.1, When you say
knowledge is superior, why do you ask me to do action? This implies that
the Lord did not teach that knowledge and action can be combined but
taught that knowledge is superior to action.
Further, in Gita 5.1, Arjuna asks the Lord to advise which among the two,
knowledge or action is best for him. If knowledge and action were to be
combined, the Lord would have told him that I already asked you to
combine both.
The Lord clearly says in Gita 3.3, that there are two distinct life styles; for
people committed to knowledge and for people committed to action.
These arguments will apply equally with reference to the purvapakshis
contention of combining just Smruti based karma with the pursuit of
knowledge.
Therefore, in the Gita, none can show that there is the slightest
proposal to combine pursuit of knowledge along with actions
prescribed by Sruti or Smruti, for attaining moksha.
Gita says in 4.15, Janaka and others performed action and attained
success. If for argument sake, we say Janaka is an ajnani, we can say that
he did action and attained mental purity and later got jnana. If we say
Janaka is a Jnani, we can say that he did action for protection of the
world.
We may conclude that Lord Krishna and Jnanis like Raja Janaka
performed action with the understanding of nondoer ship. They
did not perform action for getting purity of mind or for gaining

punya. But they performed action for the welfare of the world
and for setting an example for others to emulate.
CHAPTER 2: SANKYA YOGA

Bhagavan Sankaracharya begins his commentary on the verses starting

from Verse 11 of Chapter 2, because the teaching begins from that verse.
Arjuna surrendered to the Lord Krishna and requested him to teach him
what is Sreyas- moksha.
The Lord tells Arjuna that Wise people grieve neither for the
departed nor the un-departed. Whereas, he was grieving after
those who are not to be grieved after, like a confused person even
while speaking words of wisdom. (BG 2-11)
Bhasyakara explains further that: From the body standpoint, once born, its
death is imperative. From the stand point of Bhisma and others being jivas,
they are of noble conduct and hence will go only to higher lokas. From
the absolute level of atm a , they are timeless and exist in all the
three periods of time. (BG 2-12). Therefore, from all standpoints,
Bhisma and others need not be grieved after.

Atma does not undergo any change when the body undergoes change
from child hood to youth to old age. Similarly there is no change for
the atm a even during the attainment of another body. (BG 2-13)
Contact of the sense organs with sense objects produce experience of cold
and heat, pleasure and pain which are all temporary. One should
understand and accept them as I svara s order. (BG 2-14).
One who is not agitated by pain or disturbed by pleasure is fit for
gaining m oksha . (BG 2-15).
Pairs of opposites like cold and heat together with their cause do not have
real existence. Only atma has real existence. This truth is understood by
wise people.

There is no being for asat (m ithya) and there is no non-being for

sat . (BG 2-16)
That which has independent existence is sat and that which has
dependent existence is asat .
This is established by Bhasyakara by taking the example of a clay pot. A
pot does not exist apart from its cause, clay. Pot does not exist
before its origin and also does not exist after it is destroyed. Even clay
does not have existence apart from its cause.
By extension, on account of every object being non-separate from its cause
and the cause itself being an effect of its cause, the whole world of
cause-effects is asat .
Objection: If all effects are negated, it will lead to sunyavada or
absence of everything i.e. Nihilism.
Reply: In every existent object cognition, there are two cognitions: Pot
cognition and existence (is) cognition. When we say pot is, we cognize
asat which is the object called pot and we also cognize sat by the word
is. The cognition of pot, which is asat is subject to change whereas the
cognition of is, which is sat remain changeless even when the
pot is destroyed.
Objection: When pot is destroyed, along with pot cognition, existence
cognition also goes.
Reply: No. Even if a given pot cognition goes, there is Is-cognition
with reference to other things like cloth and surviving pots.
Objection: Real and unreal things cannot exist in a common ground.
Reply: No. Unreal water and the real sand which appears as idam are in
a common ground.

Brahm an is the only existing reality. Pairs of opposites like cold

and heat are m ithya . Hence the seeker should endure the pairs of
opposites.
May you know this indestructible reality by which everything is
pervaded. No one is capable of bringing about the destruction of
this indestructible reality. (BG 2-17)
Brahman pervades everything like space pervading pot. It cannot
disintegrate because it is partless . It cannot be destroyed by external
factors as nothing is connected to it. Even the Lord cannot destroy
Brahman, as the same entity cannot be the subject and object.
These
bodies
belonging
to
everlasting,
indestructible,
unobjectifyable, embodied self are said to be subject to end.
Therefore Arjuna, fight. (BG 2-18)
Bodies in dream and magic have their end. There are two types of
destruction like the body reduced to ashes and the body transformed due
to disease. Brahman is not having these two types of destruction. Self is
not unknown to anyone. But the qualities that do not belong to the self,
super imposed on the self are removed by the Scriptures. Brhadaranyaka
Upanisad 3.4.1 declare that Brahman is that which is direct and immediate,
which is the innermost self. As the self is timeless and changeless, Arjuna
was advised not to withdraw from the battle, which was his duty.
Gita teaching is for removing grief and delusion which are the
cause of samsara. It is not to induce action.
The one who thinks that the self is the killer or the one who thinks
that the self is killed, both of them do not know the true nature of
the self. The self does not kill nor is it killed, because the self is
changeless. (BG 2-19).
The self is never born, nor dies. The self having been existent,
does not become non-existent. Unlike the body, the self is ever
9

new, birth-less, decay-less and deathless. Even when the body is

destroyed, the self is not destroyed. (BG 2-20).
The above two verses are based on Kathopanisad mantras.
The one who knows the self to be indestructible, not
transformable, unborn and decay less, how and whom does that
person kill or instigate to kill? (BG 2-21)
This verse is not in interrogative sense but in the sense to convey the idea
of negation of all actions by a knower of the self. Negation of killing is
mentioned for the purpose of illustration.
Objection: Due to what specific reason actions are ruled out by the
knower of the self ?
Reply: Changelessness of the self is the reason for impossibility of action
by the knower of the self.
Objection: We cannot say that action is not possible by the one who
knows the post to be changeless.
Reply: The knower of the post is not the post. But the knower of the self
is the self. Action is prescribed in the Sastra only for an ignorant person.
Objection:
Knowledge is also prescribed for an ignorant person.
Knowledge is useless for a wise person like grinding of corn that is already
ground. Hence action is prescribed only for an ignorant person is not
reasonable.
Reply: An ignorant person thinks that he should perform actions like fire
rituals. He is eligible for doing action. A wise person and a seeker of
freedom are eligible for renunciation of all actions. Two distinctive life
styles, one committed to jnana yoga and another to karma yoga are
prescribed by Gita 3.3 and Mahabharata 241.6. The Lord shows these two
different life styles again in the Gita verses 3.27, 3.28 and 5.13.

10

Objection: Self being inaccessible to the sense organs, self-knowledge is

not possible
Reply: Brhadaranyaka Upanisad 4.4.19 declares that the self is to
appreciated through the mind alone. The mind which is purified by the
teachings of teacher and scriptures and by discipline of mind and sense
organs, is fit for self-knowledge. The Lord will say in Gita 5.13 that a wise
person renouncing actions in the mind sits in this body.
Objection: Only mental actions should be renounced. Not physical and
oral actions.
Reply: No renunciation of all actions prescribed
Objection: Only all actions of the mind prescribed
Reply: Physical and oral actions have to be preceded by mental action
Objection: Renunciation of all actions prescribed for a dying person
Reply: Self is said to comfortably sit in the body of nine gates which is not
possible for a dead person.
Therefore according to Gita sastra, the one having self knowledge
has fitness for renunciation alone and not for action. This idea we
will show in all such relevant places later on in the context/ topic
of self-knowledge.
Just as a person remaining changeless, discards old clothes and
puts on new clothes, the embodied self remaining changeless
discards old bodies and takes up new bodies. (BG 2-22)
Self is partless. Weapons do not cut this self. Fire does not burn it.
Water does not wet it. And wind does not dry it. (BG 2-23)
The Self cannot be cut, burnt, drowned or dried. Self is
changeless, all-pervasive, stable, motionless and everlasting. (BG
2-24).
11

The Self is said to be un-manifest, inconceivable

unchangeable. Knowing this one need not grieve. (BG 2-25).

and

Even if one takes the atma to have constant birth and death, even
then one need not grieve. (BG 2-26)
For that which is born, death is certain. For that which is dead,
birth is certain. Therefore one should not grieve for what is
inevitable. (BG 2-27)
All beings are unmanifest in the beginning, manifest in the middle
and again unmanifest at the end. Hence there is no reason for
grief. (BG 2-28)
One sees the self as a wonder. Another speaks of it as a wonder.
Another hears it as a wonder. Still another even after hearing
about it, does not understand it. (BG 2-29)
The embodied self present in all bodies is ever indestructible. One
ought not to grieve regarding all living beings. (BG 2-30)
Lord Krishna explains why there is no reason for sorrow for
Arjuna from the absolute level.
Arjunas duty as a k satriya is to fight a righteous war. There is
nothing greater for a ksatriya than a righteous war. (BG 2-31)
Only fortunate warriors get a chance to fight a righteous war. It
comes by chance and is an open gate to svarga . (BG 2-32)
If Arjuna does not fight this righteous war, having forsaken his
duty and honour, he will incur unfavorable invisible result. (BG 233)
People will speak of unendingly of Arjunas dishonour. For the
honoured, dishonour is worse than death. (BG 2-34)

12

The great warriors will think that Arjuna withdrew from the war
out of fear. Arjuna will fall in their esteem. (BG 2-35)
The enemies, looking down upon Arjunas ability, will say many
unutterable words about him. It will be very painful. (BG 2-36)
If dead in the war, Arjuna will go to heaven. If victorious, he will
enjoy this world. (BG 2-37)
Arjuna should take pleasure and pain, gain and loss, victory and
defeat as the same and fight the war. (BG 2-38)
After that the Lord explains why there is no reason for sorrow for Arjuna as
a karma yogi.
After talking about self knowledge, Lord Krishna talked about
karm a yoga , endowed with which attitude Arjuna can get rid of
bondage of action. (BG 2-39)
In karm a yoga there is no waste of effort and there is no adverse
result. Even a little practice of this discipline of karm a yoga
protects one from great fear. (BG 2-40)
In the pursuit of m oksa, there is a single well ascertained
understanding. The notions of the people who lack discrimination
are many branched and countless. (BG 2-41)
People who lack discrimination, remain engrossed in the Vedas.
They speak flowery words about kam ya karm a and its results. (BG
2-42)
They are full of desires and have svarga as their highest goal.
They talk of special rituals leading to better births or for
attainment of pleasure and power. (BG 2-43)
Well ascertained understanding does not take place in the mind of
those who are carried away by that flowery words and are
attached to pleasure and power. (BG 2-44)
13

The subject matter of the Vedas is the product of three qualities.

One should become free from desire for the product of three
qualities. One should remain in the quality of sattva , free from the
pairs of opposites, free from concern for acquisition and
protection and be mindful. (BG 2-45)
The benefit available in a well is available in a huge water body.
Similarly all the benefits available to one performing Vedic rituals
are available to a knower of Brahm an . (BG 2-46)
The Lord told that Arjuna had qualification for being a karm a yogi
and not for being a jnana yogi. He had no say over and the results
of action, as they happen as per karma phala. He should not have
attachment to inaction. (BG 2-47)
There is an alternate way of explanation. One has choice over
action. But one has no choice over the result of the action. Let one
have prasada buddhi while accepting the results of action as they
come from I svara . Let there not be attachment towards inaction.
The Lord advised that Arjuna may remain in yoga, giving up
attachment, remaining
same to success and failure.
The
sameness of the mind is called yoga . (BG 2-48)
Desire prompted actions are inferior to that of actions performed
with the attitude of karm a yoga . Those who perform action only
for results are unfortunate ones. (BG 2-49)
One who has sameness of the mind, gives up both punya and
papa. Skill in action is converting the binding actions into
liberating actions by the attitude of karm a yoga . (BG 2-50)
The seeker endowed with the attitude of karm a yoga , gives up the
result of action, becomes free from the bondage of birth and
accomplish the end that is free from all afflictions. (BG 2-51)

14

The Lord explains why there is no reason for sorrow for Arjuna as a karma
yogi.
When ones intellect crosses over delusion, then he shall gain
dispassion for the objects that has been heard about and for
objects that is to be heard about. (BG 2-52)
When ones mind is no longer distracted by the Vedas which
present various means and ends to be gained, it will remain
steadily in the self. Then he can gain self-knowledge. (BG 2-53)
The Teaching is over in verse 53 of chapter 2. Because of Arjunas question
Bhagavad Gita continues.
Arjuna asked: What is the description of the person of firm wisdom,
who abides in the self? How does he speak, sit and walk? (BG 254)
The qualities that are spontaneous for a wise person are to be deliberately
pursued by a spiritual seeker.
Lord Krishna replied: When one gives up all binding desires, remain
satisfied by the self-knowledge, then he is called a person of
steady wisdom. (BG 2-55)
The one who remains unaffected in sorrow, who does not yearn
for pleasures and is free from binding desires, fear and anger is a
wise person with determined wisdom. (BG 2-56)
The one who has no attachment to any object anywhere and
maintain equanimity regarding pleasant and unpleasant
situations has well established knowledge. (BG 2-57)
The quality of dama required by the seeker is highlighted in the following
verses:

15

The one has who completely withdrawn the sense organs from
the sense objects, like a tortoise withdrawing its limbs, has steady
knowledge. (BG 2-58)
For a person not engaging in sense pleasures, the sense objects
drop off but leaving behind the taste for them. That taste also
goes away on gaining the knowledge of the highest reality. (BG 259)
The powerful sense organs forcefully take away the mind of even
an intelligent person who is striving. (BG 2-60)
After restraining the sense organs one should fix his
concentration on Vasudeva, who is the self of all. Only the seeker
who has mastery of sense organs can have well established
knowledge. (BG 2-61)
The quality of sama required by the seeker is highlighted in the following
verses:
The one who dwells on sense objects develops attachment
towards them. From attachment, desire is born. When fulfillment
of desire is obstructed, anger is born. (BG 2-62)
From anger arises delusion. From delusion arises loss of memory
of the teaching of Scriptures and Teachers. Because of loss of
memory, the mind becomes incapacitated. When the mind is
incapacitated, the person is spiritually destroyed. (BG 2-63)
The circumstances in which the intellect is well established in atma is
described.
Perceiving the objects with sense organs which are free from likes
and dislikes, having mastery over the mind, one attains
tranquility. (BG 2-64)

16

For one with a tranquil mind, all sorrows are removed. His
intellect gets well established in atma jnana. (BG 2-65)
The problems faced in the absence of tranquility are explained.
For the one with a wavering mind, there is neither knowledge nor
contemplation. For the one who is non contemplative, there is no
peace. For the one who has no peace, there is no happiness. (BG
2-66)
The mind that follows the sense organs, robs the person of his
knowledge like the wind carrying away a boat in water. (BG 2-67)
The topic on the person with steady wisdom is concluded.
For the one who has mastered his sense organs, the wisdom
becomes well established. (BG 2-68)
The state of a person with steady wisdom is explained.
A wise person is awake to the knowledge of non-duality. An
ignorant person is not awake to that knowledge of non-duality.
An ignorant person is awake to the knowledge of duality. A wise
person is not awake to that knowledge of duality. ( BG 2-69)
Water flows into the ocean from all sources, without causing any
change to the ocean. Similarly when desires enter a wise person,
it does not cause any disturbance to his peace. Whereas an
ignorant person with binding desire for objects does not gain
peace. (BG 2-70)
The one who has given up all binding desires moves about
without attachment and the notion of mine and I, and attains
everlasting peace. (BG 2-71)
The one who gains self knowledge does not get deluded. If one
gains this self knowledge even at the end of ones life, the person
gains liberation. (BG 2-72)
17

CHAPTER 3 KARMA YOGA

In Chapter 2, the Lord told that through knowledge alone one can attain
freedom. But he asked Arjuna to pursue the path of action.
According to Vrittikara, combination of knowledge and action is required for
freedom.
Sankara refutes this due to the following reasons- In the introduction to
Gita the Vrittikara states that for persons in all stages of life combination of
knowledge and karma is required for freedom. But in chapter 3, they say
that combination of knowledge and karma is required only for
householders and not others. There is a contradiction.
Purvapakshi: Only for householders karma should be combined with
knowledge.
Vedantin: They say in the introduction to Gita that karma is required for all
asramas. Now they say it is required only for householders.
Purvapakshi: Smruti enjoined karma is compulsory for all asramas. Sruti
enjoined karma is for householder only.
Vedantin: Subjecting only householders to extra burden is unjustified.
Purvapakshi: Sruti prescribe karma for all stages of life.
Vedantin: This is not correct. There are so many Sruti statements which
ask a renunciate to renounce all actions. After outgrowing all desires, they
lead a mendicant life (Br. Up.3.5.1). Renunciation is the best austerity
(Ma.Naa 24.1). Renunciation excels (Ma.Naa.21.2). Immortality cannot
be attained by action, progeny or wealth. But can be attained by
renunciation only (Ma.Naa10.5 & Kai Up 1.2). One can renounce from
brahmacharya asrama itself (Jaa Up 4).
Smruti statements also praise renunciation. Give up righteousness, nonrighteousness, real, unreal and the ego with which they are renounced
(Maha. Bh. Sh.329.40). Observing the worthlessness of the world, desiring
18

to know the truth, one renounces before getting married (Naa. Pu. 3.15).
One is bound by action and freed by knowledge, hence sannyasis do not
do action (Mah. Bh. Sh.241.7).Wise people renounce all actions through
knowledge (Gita 5.13).
Moksha is not a product of an action. Hence for the seeker of moksha,
action is not required.
Purvapakshi: For avoiding pratyavaya, nithya karma is required.
Vedantin: Sannyasi does not incur pratyavaya by not doing fire ritual.
Brahmachari being ineligible does not do fire ritual. He does not incur
pratyavaya due to that. How can existent be born of non-existent (Ch.
Up. 6.2.2).
If pratyavaya is mentioned for non-performance, it will make Vedas invalid
as it makes existent be born of non-existent. Arjunas question If
knowledge is considered by you superior to action (Gita 3.1) will be
untenable if action is to be combined with knowledge. The Lord saying
You must perform action (Gita 4.15) confirms that knowledge and action
cannot be combined.
Arjuna asked, If you consider knowledge to be superior to action,
why do you impel me to do terrible action? (B.G. 3-1)
With your words seemingly contradictory, you seem to confuse
my mind. Having ascertained well, tell one thing by which I will
gain moksha. (B.G.3-2)
The Lord saidIn the beginning of the creation, two fold life styles
were told by me- pursuit of knowledge for the sannyasis and
pursuit of karma-yoga for those who pursue activity. (B.G. 3-3)
One does not attain the state of actionlessness by nonperformance of action. Nor does one attain moksha by mere
sannyasa. (B.G.3-4)

19

No one can remain without doing action even for a moment.

Everyone is forced to do action by the three gunas born of maya.
(B.G. 3-5)
The one controlling the organs of action but remembering their
sense objects is deluded and is called a person of false conduct.
(B.G. 3-6)
The one who having disciplined the sense organs, remaining
unattached to the result and performing karma yoga is superior.
(B.G. 3-7)
One should do prescribed action because action is superior to
inaction. Even maintenance of the body would be impossible by
inaction. (B.G. 3-8)
One is not bound by doing action with the attitude of yagna.
Hence one should perform action with the attitude of yagna free
from attachment. (B.G. 3-9)
In the beginning, Brahma having created the human beings along
with yagna and told that they may multiply by the yagna. Yagna
would be wish fulfilling cow for them. (B.G. 3-10)
You propitiate the devatas. They in turn satisfy you. Satisfying
each other you attain moksha. (B.G. 3-11)
The devatas propitiated by yagna will give you desirable objects.
One who enjoys the objects given by them without offering them
to them in return is indeed a thief. (B.G. 3-12)

20

Visit website www.arshaavinash.in

To download the following
Books in English On Vedanta
Books on Indian culture, Yoga, Gita, Upanisads, Brahma Sutra and Vedanta Texts
Books in Tamil on Vedanta
Books on Indian culture, Upanisads and Vedanta Texts
Books on Sanskrit Grammar
Books on Dhatukosah, Astadhyayi and Sanskrit Grammar for Vedanta Students
Books on Sanskrit Texts
Text Books in Sanskrit on Gita, Upanisads and Brahma Sutra with Sankara Bhasyam
Books on Indian Culture
Books in English on Yoga and Indian Culture
Books for Youth
Books in English on Yoga, Indian Culture & Self improvement
Books for Children
Books in English on Indian Culture
Books on Holy Chant
Books in English and Sanskrit on Holy Chant
Articles
Articles in English on Indian culture & Vedanta Texts
PARTICIPATE IN ONLINE QUIZ
Online Quiz on Gita and Vedanta
Website of:
Arsha Avinash Foundation
104 Third Street, Tatabad, Coimbatore 641012, INDIA
Phone: + 91 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in